Calvin, Institutes, Vol.3, Part 22
(... continued from part 21)
10. Sometimes, however, the saints in supplicating God, seem to
appeal to their own righteousness, as when David says, "Preserve my
soul; for I am holy," (Ps. 86: 2.) Also Hezekiah, "Remember now, O
Lord, I beseech thee how I have walked before thee in truth, and
with a perfect heart, and have done that which is good in thy
sight," (Is. 38. 2.) All they mean by such expressions is, that
regeneration declares them to be among the servants and children to
whom God engages that he will show favour. We have already seen how
he declares by the Psalmist that his eyes "are upon the righteous,
and his ears are open unto their cry," (Ps. 34: 16:) and again by
the apostle, that "whatsoever we ask of him we obtain, because we
keep his commandments," (John 3: 22.) In these passages he does not
fix a value on prayer as a meritorious work, but designs to
establish the confidence of those who are conscious of an unfeigned
integrity and innocence, such as all believers should possess. For
the saying of the blind man who had received his sight is in perfect
accordance with divine truth, And God heareth not sinners (John 9:
31;) provided we take the term sinners in the sense commonly used by
Scripture to mean those who, without any desire for righteousness,
are sleeping secure in their sins; since no heart will ever rise to
genuine prayer that does not at the same time long for holiness.
Those supplications in which the saints allude to their purity and
integrity correspond to such promises, that they may thus have, in
their own experience, a manifestation of that which all the servants
of God are made to expect. Thus they almost always use this mode of
prayer when before God they compare themselves with their enemies,
from whose injustice they long to be delivered by his hand. When
making such comparisons, there is no wonder that they bring forward
their integrity and simplicity of heart, that thus, by the justice
of their cause, the Lord may be the more disposed to give them
succour. We rob not the pious breast of the privilege of enjoying a
consciousness of purity before the Lord, and thus feeling assured of
the promises with which he comforts and supports his true
worshippers, but we would have them to lay aside all thought of
their own merits and found their confidence of success in prayer
solely on the divine mercy.
11. The fourth rule of prayer is, that notwithstanding of our
being thus abased and truly humbled, we should be animated to pray
with the sure hope of succeeding. There is, indeed, an appearance of
contradiction between the two things, between a sense of the just
vengeance of God and firm confidence in his favour, and yet they are
perfectly accordant, if it is the mere goodness of God that raises
up those who are overwhelmed by their own sins. For, as we have
formerly shown (chap. 3: sec. 17 2) that repentance and faith go
hand in hand, being united by an indissoluble tie, the one causing
terror, the other joy, so in prayer they must both be present. This
concurrence David expresses in a few words: "But as for me, I will
come into thy house in the multitude of thy mercy, and in thy fear
will I worship toward thy holy temple," (Ps. 5: 7.) Under the
goodness of God he comprehends faith, at the same time not excluding
fear; for not only does his majesty compel our reverence, but our
own unworthiness also divests us of all pride and confidence, and
keeps us in fear. The confidence of which I speak is not one which
frees the mind from all anxiety, and soothes it with sweet and
perfect rest; such rest is peculiar to those who, while all their
affairs are flowing to a wish are annoyed by no care, stung with no
regret, agitated by no fear. But the best stimulus which the saints
have to prayer is when, in consequence of their own necessities,
they feel the greatest disquietude, and are all but driven to
despair, until faith seasonably comes to their aid; because in such
straits the goodness of God so shines upon them, that while they
groan, burdened by the weight of present calamities, and tormented
with the fear of greater, they yet trust to this goodness, and in
this way both lighten the difficulty of endurance, and take comfort
in the hope of final deliverance. It is necessary therefore, that
the prayer of the believer should be the result of both feelings,
and exhibit the influence of both; namely, that while he groans
under present and anxiously dreads new evils, he should, at the same
times have recourse to God, not at all doubting that God is ready to
stretch out a helping hand to him. For it is not easy to say how
much God is irritated by our distrust, when we ask what we expect
not of his goodness. Hence, nothing is more accordant to the nature
of prayer than to lay it down as a fixed rule, that it is not to
come forth at random, but is to follow in the footsteps of faith. To
this principle Christ directs all of us in these words, "Therefore,
I say unto you, What things soever ye desire, when ye pray, believe
that ye receive them, and ye shall have them," (Mark 11: 24.) The
same thing he declares in another passage, "All things, whatsoever
ye shall ask in prayer, believing, ye shall receive," (Matth. 21.
22.) In accordance with this are the words of James, "If any of you
lack wisdom, let him ask of God, that giveth to all men liberally,
and upbraideth not, and it shall be given him. But let him ask in
faith, nothing wavering," (James 1: 5.) He most aptly expresses the
power of faith by opposing it to wavering. No less worthy of notice
is his additional statement, that those who approach God with a
doubting, hesitating mind, without feeling assured whether they are
to be heard or not, gain nothing by their prayers. Such persons he
compares to a wave of the sea, driven with the wind and tossed.
Hence, in another passage he terms genuine prayer "the prayer of
faith," (James 5: 15.) Again, since God so often declares that he
will give to every man according to his faith he intimates that we
cannot obtain any thing without faith. In short, it is faith which
obtains every thing that is granted to prayer. This is the meaning
of Paul in the well known passage to which dull men give too little
heed, "How then shall they call upon him in whom they have not
believed? and how shall they believe in him of whom they have not
heard?" "So then faith cometh by hearing, and hearing by the word of
God," (Rom. 10: 14,17.) Gradually deducing the origin of prayer from
faith, he distinctly maintains that God cannot be invoked sincerely
except by those to whom, by the preaching of the Gospel, his mercy
and willingness have been made known, nay, familiarly explained.
12. This necessity our opponents do not at all consider.
Therefore, when we say that believers ought to feel firmly assured,
they think we are saying the absurdest thing in the world. But if
they had any experience in true prayer, they would assuredly
understand that God cannot be duly invoked without this firm sense
of the Divine benevolence. But as no man can well perceive the power
of faith, without at the same time feeling it in his heart, what
profit is there in disputing with men of this character, who plainly
show that they have never had more than a vain imagination? The
value and necessity of that assurance for which we contend is
learned chiefly from prayer. Every one who does not see this gives
proof of a very stupid conscience. Therefore, leaving those who are
thus blinded, let us fix our thoughts on the words of Paul, that God
can only be invoked by such as have obtained a knowledge of his
mercy from the Gospel, and feel firmly assured that that mercy is
ready to be bestowed upon them. What kind of prayer would this be?
"O Lord, I am indeed doubtful whether or not thou art inclined to
hear me; but being oppressed with anxiety I fly to thee that if I am
worthy, thou mayest assist me." None of the saints whose prayers are
given in Scripture thus supplicated. Nor are we thus taught by the
Holy Spirit, who tells us to "come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need,"
(Heb. 4: 16;) and elsewhere teaches us to "have boldness and access
with confidence by the faith of Christ," (Eph. 3: 12.) This
confidence of obtaining what we ask, a confidence which the Lord
commands, and all the saints teach by their example, we must
therefore hold fast with both hands, if we would pray to any
advantage. The only prayer acceptable to God is that which springs
(if I may so express it) from this presumption of faith, and is
founded on the full assurance of hope. He might have been contented
to use the simple name of faith, but he adds not only confidence,
but liberty or boldness, that by this mark he might distinguish us
from unbelievers, who indeed like us pray to God, but pray at
random. Hence, the whole Church thus prays "Let thy mercy O Lord, be
upon us, according as we hope in thee," (Ps. 33: 22.) The same
condition is set down by the Psalmist in another passage, "When I
cry unto thee, then shall mine enemies turn back: this I know, for
God is for me," (Ps. 56: 9.) Again, "In the morning will I direct my
prayer unto thee, and will look up," (Ps. 5: 3.) From these words we
gather, that prayers are vainly poured out into the air unless
accompanied with faith, in which, as from a watchtower, we may
quietly wait for God. With this agrees the order of Paul's
exhortation. For before urging believers to pray in the Spirit
always, with vigilance and assiduity, he enjoins them to take "the
shield of faith," "the helmet of salvation, and the sword of the
Spirit, which is the word of God," (Eph. vi. 16-18.) Let the reader
here call to mind what I formerly observed, that faith by no means
fails though accompanied with a recognition of our wretchedness,
poverty, and pollution. How much soever believers may feel that they
are oppressed by a heavy load of iniquity, and are not only devoid
of every thing which can procure the favour of God for them, but
justly burdened with many sins which make him an object of dread,
yet they cease not to present themselves, this feeling not deterring
them from appearing in his presence, because there is no other
access to him. Genuine prayer is not that by which we arrogantly
extol ourselves before God, or set a great value on any thing of our
own, but that by which, while confessing our guilt, we utter our
sorrows before God, just as children familiarly lay their complaints
before their parents. Nay, the immense accumulation of our sins
should rather spur us on and incite us to prayer. Of this the
Psalmist gives us an example, "Heal my soul: for I have sinned
against thee," (Ps. 41: 4.) I confess, indeed, that these stings
would prove mortal darts, did not God give succour; but our heavenly
Father has, in ineffable kindness, added a remedy, by which, calming
all perturbation, soothing our cares, and dispelling our fears he
condescendingly allures us to himself; nay, removing all doubts, not
to say obstacles, makes the way smooth before us.
13. And first, indeed in enjoining us to pray, he by the very
injunction convicts us of impious contumacy if we obey not. He could
not give a more precise command than that which is contained in the
psalms: "Call upon me in the day of trouble," (Ps. 50: 15.) But as
there is no office of piety more frequently enjoined by Scripture,
there is no occasion for here dwelling longer upon it. "Ask," says
our Divine Master, "and it shall be given you; seek, and ye shall
find; knock, and it shall be opened unto you," (Matth. 7: 7.) Here,
indeed, a promise is added to the precept, and this is necessary.
For though all confess that we must obey the precept, yet the
greater part would shun the invitation of God, did he not promise
that he would listen and be ready to answer. These two positions
being laid down, it is certain that all who cavillingly allege that
they are not to come to God directly, are not only rebellious and
disobedient but are also convicted of unbelief, inasmuch as they
distrust the promises. There is the more occasion to attend to this,
because hypocrites, under a pretense of humility and modesty,
proudly contemn the precept, as well as deny all credit to the
gracious invitation of God; nay, rob him of a principal part of his
worship. For when he rejected sacrifices, in which all holiness
seemed then to consist, he declared that the chief thing, that which
above all others is precious in his sight, is to be invoked in the
day of necessity. Therefore, when he demands that which is his own,
and urges us to alacrity in obeying, no pretexts for doubt, how
specious soever they may be, can excuse us. Hence, all the passages
throughout Scripture in which we are commanded to pray, are set up
before our eyes as so many banners, to inspire us with confidence.
It were presumption to go forward into the presence of God, did he
not anticipate us by his invitation. Accordingly, he opens up the
way for us by his own voice, "I will say, It is my people: and they
shall say, The Lord is my God," (Zech. 13: 9.) We see how he
anticipates his worshippers, and desires them to follow, and
therefore we cannot fear that the melody which he himself dictates
will prove unpleasing. Especially let us call to mind that noble
description of the divine character, by trusting to which we shall
easily overcome every obstacle: O thou that hearest prayer, unto
thee shall all flesh come," (Ps. 65: 2.) What can be more lovely or
soothing than to see God invested with a title which assures us that
nothing is more proper to his nature than to listen to the prayers
of suppliants? Hence the Psalmist infers, that free access is given
not to a few individuals, but to all men, since God addresses all in
these terms, "Call upon me in the day of trouble: I will deliver
thee, and thou shalt glorify me," (Ps. 50: 15.) David, accordingly,
appeals to the promise thus given in order to obtain what he asks:
"Thou, O Lord of hosts, God of Israel, hast revealed to thy servant,
saying, I will build thee an house: therefore hath thy servant found
in his heart to pray this prayer unto thee" (2 Sam. 7: 27.) Here we
infer, that he would have been afraid but for the promise which
emboldened him. So in another passage he fortifies himself with the
general doctrine, "He will fulfill the desire of them that fear
him," (Ps. 145: 19.) Nay, we may observe in The Psalms how the
continuity of prayer is broken, and a transition is made at one time
to the power of God, at another to his goodness, at another to the
faithfulness of his promises. It might seem that David, by
introducing these sentiments, unseasonably mutilates his prayers;
but believers well know by experience, that their ardor grows
languid unless new fuel be added, and, therefore, that meditation as
well on the nature as on the word of God during prayer, is by no
means superfluous. Let us not decline to imitate the example of
David, and introduce thoughts which may reanimate our languid minds
with new vigor.
14. It is strange that these delightful promises affect us
coldly, or scarcely at all, so that the generality of men prefer to
wander up and down, forsaking the fountain of living waters, and
hewing out to themselves broken cisterns, rather than embrace the
divine liberality voluntarily offered to them (Jer. 2:13). "The name
of the Lord," says Solomon, "is a strong tower; the righteous
runneth into it, and is safe." (Pr. 18:10) Joel, after predicting
the fearful disaster which was at hand, subjoins the following
memorable sentence: "And it shall come to pass, that whosoever shall
call on the name of the Lord shall be delivered." (Joel 2: 32) This
we know properly refers to the course of the Gospel. Scarcely one in
a hundred is moved to come into the presence of God, though he
himself exclaims by Isaiah, "And it shall come to pass, that before
they call, I will answer; and while they are yet speaking, I will
hear." (Is. 65: 24) This honour he elsewhere bestows upon the whole
Church in general, as belonging to all the members of Christ: "He
shall call upon me, and I will answer him: I will be with him in
trouble; I will deliver him, and honour him." (Ps. 91:15) My
intention, however, as I already observed, is not to enumerate all,
but only select some admirable passages as a specimen how kindly God
allures us to himself, and how extreme our ingratitude must be when
with such powerful motives our sluggishness still retards us.
Wherefore, let these words always resound in our ears: "The Lord is
nigh unto all them that call upon him, to all that call upon him in
truth," (Ps. 145: 18.) Likewise those passages which we have quoted
from Isaiah and Joel, in which God declares that his ear is open to
our prayers, and that he is delighted as with a sacrifice of sweet
savour when we cast our cares upon him. The special benefit of these
promises we receive when we frame our prayer, not timorously or
doubtingly, but when trusting to his word whose majesty might
otherwise deter us, we are bold to call him Father, he himself
deigning to suggest this most delightful name. Fortified by such
invitations it remains for us to know that we have therein
sufficient materials for prayer, since our prayers depend on no
merit of our own, but all their worth and hope of success are
founded and depend on the promises of God, so that they need no
other support, and require not to look up and down on this hand and
on that. It must therefore be fixed in our minds, that though we
equal not the lauded sanctity of patriarchs, prophets, and apostles,
yet as the command to pray is common to us as well as them, and
faith is common, so if we lean on the word of God, we are in respect
of this privilege their associates. For God declaring, as has
already been seen, that he will listen and be favourable to all,
encourages the most wretched to hope that they shall obtain what
they ask; and, accordingly, we should attend to the general forms of
expression, which, as it is commonly expressed, exclude none from
first to last; only let there be sincerity of heart, self-
dissatisfaction humility, and faith, that we may not, by the
hypocrisy of a deceitful prayer, profane the name of God. Our most
merciful Father will not reject those whom he not only encourages to
come, but urges in every possible way. Hence David's method of
prayer to which I lately referred: "And now, O Lord God, thou art
that God, and thy words be true, and thou hast promised this
goodness unto thy servant, that it may continue for ever before
thee" (2 Sam. 7: 28.) So also, in another passage, "Let, I pray
thee, thy merciful kindness be for my comfort, according to thy word
unto thy servant," (Psalm 119: 76.) And the whole body of the
Israelites, whenever they fortify themselves with the remembrance of
the covenant, plainly declare, that since God thus prescribes they
are not to pray timorously, (Gen. 32: 13.) In this they imitated the
example of the patriarchs, particularly Jacob, who, after confessing
that he was unworthy of the many mercies which he had received of
the Lord's hand, says, that he is encouraged to make still larger
requests, because God had promised that he would grant them. But
whatever be the pretexts which unbelievers employ, when they do not
flee to God as often as necessity urges, nor seek after him, nor
implore his aid, they defraud him of his due honour just as much as
if they were fabricating to themselves new gods and idols, since in
this way they deny that God is the author of all their blessings. On
the contrary, nothing more effectually frees pious minds from every
doubt, than to be armed with the thought that no obstacle should
impede them while they are obeying the command of God, who declares
that nothing is more grateful to him than obedience. Hence, again,
what I have previously said becomes still more clear, namely, that a
bold spirit in prayer well accords with fear, reverence, and
anxiety, and that there is no inconsistency when God raises up those
who had fallen prostrate. In this way forms of expression apparently
inconsistent admirably harmonize. Jeremiah and David speak of humbly
laying their supplications[5] before God (Jer. 42: 9; Dan. 9: 18.)
In another passage Jeremiah says "Let, we beseech thee, our
supplication be accepted before thee, and pray for us unto the Lord
thy God, even for all this remnant." (Jer. 42: 2) On the other hand,
believers are often said to _lift up prayer_. Thus Hezekiah speaks,
when asking the prophet to undertake the office of interceding (2
Kings 19: 4.) And David says, "Let my prayer be set forth before
thee as incense; and the lifting up of my hands as the evening
sacrifice." (Ps. 141: 2) The explanation is, that though believers,
persuaded of the paternal love of God, cheerfully rely on his
faithfulness, and have no hesitation in imploring the aid which he
voluntarily offers, they are not elated with supine or presumptuous
security; but climbing up by the ladder of the promises, still
remain humble and abased suppliants.
15. Here, by way of objection, several questions are raised.
Scripture relates that God sometimes complied with certain prayers
which had been dictated by minds not duly calmed or regulated. It is
true, that the cause for which Jotham imprecated on the inhabitants
of Shechem the disaster which afterwards befell them was well
founded; but still he was inflamed with anger and revenge, (Judges
9: 20;) and hence God, by complying with the execration, seems to
approve of passionate impulses. Similar fervor also seized Samson,
when he prayed, "Strengthen me, I pray thee, only this once, O God,
that I may be at once avenged of the Philistines for my two eyes,"
(Judges 16: 28.) For although there was some mixture of good zeal,
yet his ruling feeling was a fervid, and therefore vicious longing
for vengeance. God assents, and hence apparently it might be
inferred that prayers are effectual, though not framed in conformity
to the rule of the word. But I answer, _first_, that a perpetual law
is not abrogated by singular examples; and, _secondly_, that special
suggestions have sometimes been made to a few individuals, whose
case thus becomes different from that of the generality of men. For
we should attend to the answer which our Saviour gave to his
disciples when they inconsiderately wished to imitate the example of
Elias, "Ye know not what manner of spirit ye are of," (Luke ix. 55.)
We must, however, go farther and say, that the wishes to which God
assents are not always pleasing to him; but he assents, because it
is necessary, by way of example, to give clear evidence of the
doctrine of Scripture, viz., that he assists the miserable, and
hears the groans of those who unjustly afflicted implore his aid:
and, accordingly, he executes his judgments when the complaints of
the needy, though in themselves unworthy of attention, ascend to
him. For how often, in inflicting punishment on the ungodly for
cruelty, rapine, violence, lust, and other crimes, in curbing
audacity and fury, and also in overthrowing tyrannical power, has he
declared that he gives assistance to those who are unworthily
oppressed though they by addressing an unknown deity only beat the
air? There is one psalm which clearly teaches that prayers are not
without effect, though they do not penetrate to heaven by faith,
(Ps. 107: 6,13,19.) For it enumerates the prayers which, by natural
instinct, necessity extorts from unbelievers not less than from
believers, and to which it shows by the event, that God is,
notwithstanding, propitious. Is it to testify by such readiness to
hear that their prayers are agreeable to him? Nay; it is, first, to
magnify or display his mercy by the circumstance, that even the
wishes of unbelievers are not denied; and, secondly, to stimulate
his true worshippers to more urgent prayer, when they see that
sometimes even the wailings of the ungodly are not without avail.
This, however, is no reason why believers should deviate from the
law divinely imposed upon them, or envy unbelievers, as if they
gained much in obtaining what they wished. We have observed, (chap.
3: sec. 25,) that in this way God yielded to the feigned repentance
of Ahab, that he might show how ready he is to listen to his elect
when, with true contrition, they seek his favour. Accordingly, he
upbraids the Jews, that shortly after experiencing his readiness to
listen to their prayers, they returned to their own perverse
inclinations. It is also plain from the Book of Judges that,
whenever they wept, though their tears were deceitful, they were
delivered from the hands of their enemies. Therefore, as God sends
his sun indiscriminately on the evil and on the good, so he despises
not the tears of those who have a good cause, and whose sorrows are
deserving of relief. Meanwhile, though he hears them, it has no more
to do with salvation than the supply of food which he gives to other
despisers of his goodness. There seems to be a more difficult
question concerning Abraham and Samuel, the one of whom, without any
instruction from the word of God, prayed in behalf of the people of
Sodom, and the other, contrary to an express prohibition, prayed in
behalf of Saul, (Gen. 18: 23; 1 Sam. 15. 11.) Similar is the case of
Jeremiah, who prayed that the city might not be destroyed, (Jer. 32:
16ff.) It is true their prayers were refused, but it seems harsh to
affirm that they prayed without faith. Modest readers will, I hope,
be satisfied with this solution, viz., that leaning to the general
principle on which God enjoins us to be merciful even to the
unworthy, they were not altogether devoid of faith, though in this
particular instance their wish was disappointed. Augustine shrewdly
remarks, "How do the saints pray in faith when they ask from God
contrary to what he has decreed? Namely, because they pray according
to his will, not his hidden and immutable will, but that which he
suggests to them, that he may hear them in another manner; as he
wisely distinguishes," (August. de Civit. Dei, Lib. 22: 100: 2.)
This is truly said: for, in his incomprehensible counsel, he so
regulates events, that the prayers of the saints, though involving a
mixture of faith and error, are not in vain. And yet this no more
sanctions imitation than it excuses the saints themselves, who I
deny not exceeded due bounds. Wherefore, whenever no certain promise
exists, our request to God must have a condition annexed to it. Here
we may refer to the prayer of David, "Awake for me to the judgment
that thou hast commanded," (Ps. vii. 6;) for he reminds us that he
had received special instruction to pray for a temporal blessing.[6]
16. It is also of importance to observe, that the four laws of
prayer of which I have treated are not so rigorously enforced, as
that God rejects the prayers in which he does not find perfect faith
or repentance, accompanied with fervent zeal and wishes duly framed.
We have said, (sec. 4,) that though prayer is the familiar
intercourse of believers with God, yet reverence and modesty must be
observed: we must not give loose reins to our wishes, nor long for
any thing farther than God permits; and, moreover, lest the majesty
of God should be despised, our minds must be elevated to pure and
chaste veneration. This no man ever performed with due perfection.
For, not to speak of the generality of men, how often do David's
complaints savour of intemperance? Not that he actually means to
expostulate with God, or murmur at his judgments, but failing,
through infirmity, he finds no better solace than to pour his griefs
into the bosom of his heavenly Father. Nay, even our stammering is
tolerated by God, and pardon is granted to our ignorance as often as
any thing rashly escapes us: indeed, without this indulgence, we
should have no freedom to pray. But although it was David's
intention to submit himself entirely to the will of God, and he
prayed with no less patience than fervor, yet irregular emotions
appear, nay, sometimes burst forth,-emotions not a little at
variance with the first law which we laid down. In particular, we
may see in a clause of the thirty-ninth Psalm, how this saint was
carried away by the vehemence of his grief, and unable to keep
within bounds. "O spare me,[7] that I may recover strength, before I
go hence, and be no more," (Ps. 39: 13.) You would call this the
language of a desperate man, who had no other desire than that God
should withdraw and leave him to relish in his distresses. Not that
his devout mind rushes into such intemperance, or that, as the
reprobate are wont, he wishes to have done with God; he only
complains that the divine anger is more than he can bear. During
those trials, wishes often escape which are not in accordance with
the rule of the word, and in which the saints do not duly consider
what is lawful and expedient. Prayers contaminated by such faults,
indeed, deserve to be rejected; yet provided the saints lament,
administer self-correction and return to themselves, God pardons.
Similar faults are committed in regard to the second law, (as to
which, see sec. 6,) for the saints have often to struggle with their
own coldness, their want and misery not urging them sufficiently to
serious prayer. It often happens, also, that their minds wander, and
are almost lost; hence in this matter also there is need of pardon,
lest their prayers, from being languid or mutilated, or interrupted
and wandering, should meet with a refusal. One of the natural
feelings which God has imprinted on our mind is, that prayer is not
genuine unless the thoughts are turned upward. Hence the ceremony of
raising the hands, to which we have adverted, a ceremony known to
all ages and nations, and still in common use. But who, in lifting
up his hands, is not conscious of sluggishness, the heart cleaving
to the earth? In regard to the petition for remission of sins, (sec.
8,) though no believer omits it, yet all who are truly exercised in
prayer feel that they bring scarcely a tenth of the sacrifice of
which David speaks, "The sacrifices of God are a broken spirit: a
broken and a contrite heart, O God, thou wilt not despise," (Ps. 51:
17.) Thus a twofold pardon is always to be asked; first, because
they are conscious of many faults the sense of which, however, does
not touch them so as to make them feel dissatisfied with themselves
as they ought; and, secondly, in so far as they have been enabled to
profit in repentance and the fear of God, they are humbled with just
sorrow for their offenses, and pray for the remission of punishment
by the judge. The thing which most of all vitiates prayer, did not
God indulgently interpose, is weakness or imperfection of faith; but
it is not wonderful that this defect is pardoned by God, who often
exercises his people with severe trials, as if he actually wished to
extinguish their faith. The hardest of such trials is when believers
are forced to exclaim, "O Lord God of hosts, how long wilt thou be
angry against the prayer of thy people?" (Ps. 80: 4,) as if their
very prayers offended him. In like manner, when Jeremiah says "Also
when I cry and shout, he shutteth out my prayers (Lam. 3: 8,) there
cannot be a doubt that he was in the greatest perturbation.
Innumerable examples of the same kind occur in the Scriptures, from
which it is manifest that the faith of the saints was often mingled
with doubts and fears, so that while believing and hoping, they,
however, betrayed some degree of unbelief, But because they do not
come so far as were to be wished, that is only an additional reason
for their exerting themselves to correct their faults, that they may
daily approach nearer to the perfect law of prayer, and at the same
time feel into what an abyss of evils those are plunged, who, in the
very cures they use, bring new diseases upon themselves: since there
is no prayer which God would not deservedly disdain, did he not
overlook the blemishes with which all of them are polluted. I do not
mention these things that believers may securely pardon themselves
in any faults which they commit, but that they may call themselves
to strict account, and thereby endeavour to surmount these
obstacles; and though Satan endeavours to block up all the paths in
order to prevent them from praying, they may, nevertheless, break
through, being firmly persuaded that though not disencumbered of all
hindrances, their attempts are pleasing to God, and their wishes are
approved, provided they hasten on and keep their aim, though without
immediately reaching it.
17. But since no man is worthy to come forward in his own name,
and appear in the presence of God, our heavenly Father, to relieve
us at once from fear and shame, with which all must feel
oppressed,[8] has given us his Son, Jesus Christ our Lord, to be our
Advocate and Mediator, that under his guidance we may approach
securely, confiding that with him for our Intercessor nothing which
we ask in his name will be denied to us, as there is nothing which
the Father can deny to him, (1 Tim. 2: 5; 1 John 2: 1; see sec. 36,
37.) To this it is necessary to refer all that we have previously
taught concerning faith; because, as the promise gives us Christ as
our Mediator, so, unless our hope of obtaining what we ask is
founded on him, it deprives us of the privilege of prayer. For it is
impossible to think of the dread majesty of God without being filled
with alarm; and hence the sense of our own unworthiness must keep us
far away, until Christ interpose, and convert a throne of dreadful
glory into a throne of grace, as the Apostle teaches that thus we
can "come boldly unto the throne of grace, that we may obtain mercy,
and find grace to help in time of need," (Heb. 4: 16.) And as a rule
has been laid down as to prayer, as a promise has been given that
those who pray will be heard, so we are specially enjoined to pray
in the name of Christ, the promise being that we shall obtain what
we ask in his name. "Whatsoever ye shall ask in my name," says our
Saviour, "that will I do; that the Father may be glorified in the
Son;" "Hitherto ye have asked nothing in my name; ask, and ye shall
receive, that your joy may be full," (John 14: 13; 16: 24.) Hence it
is incontrovertibly clear that those who pray to God in any other
name than that of Christ contumaciously falsify his orders, and
regard his will as nothing, while they have no promise that they
shall obtain. For, as Paul says "All the promises of God in him are
yea, and in him amen;" (2 Cor. 1: 20,) that is, are confirmed and
fulfilled in him.
18. And we must carefully attend to the circumstance of time.
Christ enjoins his disciples to have recourse to his intercession
after he shall have ascended to heaven: "At that day ye shall ask in
my name," (John 16: 26.) It is certain, indeed, that from the very
first all who ever prayed were heard only for the sake of the
Mediator. For this reason God had commanded in the Law, that the
priest alone should enter the sanctuary, bearing the names of the
twelve tribes of Israel on his shoulders, and as many precious
stones on his breast, while the people were to stand at a distance
in the outer court, and thereafter unite their prayers with the
priest. Nay, the sacrifice had even the effect of ratifying and
confirming their prayers. That shadowy ceremony of the Law therefore
taught, first, that we are all excluded from the face of God, and,
therefore, that there is need of a Mediator to appear in our name,
and carry us on his shoulders and keep us bound upon his breast,
that we may be heard in his person; And secondly, that our prayers,
which, as has been said, would otherwise never be free from
impurity, are cleansed by the sprinkling of his blood. And we see
that the saints, when they desired to obtain any thing, founded
their hopes on sacrifices, because they knew that by sacrifice all
prayers were ratified: "Remember all thy offerings," says David,
"and accept thy burnt sacrifice," (Ps. 20: 3.) Hence we infer, that
in receiving the prayers of his people, God was from the very first
appeased by the intercession of Christ. Why then does Christ speak
of a new period ("at that day") when the disciples were to begin to
pray in his name, unless it be that this grace, being now more
brightly displayed, ought also to be in higher estimation with us?
In this sense he had said a little before, "Hitherto ye have asked
nothing in my name; ask." Not that they were altogether ignorant of
the office of Mediator, (all the Jews were instructed in these first
rudiments,) but they did not clearly understand that Christ by his
ascent to heaven would be more the advocate of the Church than
before. Therefore, to solace their grief for his absence by some
more than ordinary result, he asserts his office of advocate, and
says, that hitherto they had been without the special benefit which
it would be their privilege to enjoy, when aided by his intercession
they should invoke God with greater freedom. In this sense the
Apostle says that we have "boldness to enter into the holiest by the
blood of Jesus, by a new and living way, which he hath consecrated
for us," (Heb. 10: 19, 20.) Therefore, the more inexcusable we are,
if we do not with both hands (as it is said) embrace the inestimable
gift which is properly destined for us.
Calvin, Institutes of the Christian Religion, Vol. 3, Part 22
(continued in part 23...)
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